Shame disrobes a person of his pride and reveals the gaping holes usually masked by ego and arrogance. After David was reprimanded by the prophet Natan for his actions concerning Batsheva, David responded honestly, “I have sinned” (II Samuel 12:13). This scene is contrasted by a similar incident that involved King Shaul, David’s predecessor. Shmuel Ha’navi chastised Shaul for not following the orders of Hashem and he responded, “But I did heed the voice of Hashem!” (I Samuel 15:20). Shaul refused to give way to the honesty of his shameful heart, responding instead with his own manufactured response, and he consequently lost the kingship.
At the beginning of this week’s Haftorah, Hashem gives his prophet the following command:
Tell the House of Israel about the Temple, and let them be ashamed of their iniquities and calculate the [Temple's] design . . . so that they may safeguard its entire form and all its rules and fulfill them. (Ezekiel 43:10-11)
The Radak comments that when one safeguards the commandments within one’s heart, he begins to lay the stones for the third and final Temple. However, penetrating the heart is an arduous task, as it is surrounded by external pride. Only a totally cathartic process can release such pious outcries from inside one’s heart. This is the power of shamefulness and regret that allows a person to achieve a sense of clarity that is normally disallowed by the human psyche.
In Parshas Titsaveh, Rashi writes that although he is not sure what the “ephod” garment was, “his heart says…” (28:6). How can Rashi, whose commentary is constantly framed around the precise wording of the Torah’s text, extend his explanation to the abstract intuitions of his heart? Commentaries explain that there are two distinct levels of Torah learning. The first stage requires one to logically analyze the Torah in explicating its meaning and applications. However, the higher mode of learning takes place when Torah begins to pervade one’s heart. Because of Rashi’s deep connection with the Torah, he was able to rely on his heart to hone in on the correct meaning of the text.
Similarly, Chazal explain that during his rebellion, Korach engaged in a debate with Aharon. Korach was of the opinion that the strands of the tzitzit should be composed completely of techeles, a color that typifies intellect and judgment. Aharon argued that only one strand should be techeles while the other strings should be white; he believed that judgment should be surrounded by white, which symbolized the heart’s purity and righteousness. Aharon, who was the embodiment of righteousness and peace, was chosen to be the Kohen because he embodied this trait of kindness that precedes the stern grip of regulated judgment. Aharon continuously led his life according to the guidelines of his heart.
The Rambam writes that while the Jewish people could be summoned to fight wars, the tribe of Levi, the priests of Israel, could be conscripted to a war on the “battlefields” of Torah. However, he adds that while every Levi is drafted at birth to fight in such a heartfelt, spiritual battle, all Jews are welcome to brandish swords and enlist in the army of Hashem. Such people, the Rambam concludes, “sanctify the Holy of Holies.”
Parshas Titsaveh concludes, “Aharon will cleanse its [mizbeach’s] horns once a year…once a year shall he cleanse it for your generations; it is holy of holies to Hashem” (30:10). In each generation, the priestly heart, pure and sound in judgment, atones for sin and reveals the ‘calculations of the Temples designs’ as seen by the mind. However, without the sanctity of the heart serving as the backbone for their measurements, such calculations are superficial; only together can the mind and heart explore beyond the confines of the Holy of Holies